Spinoza's Ethics: III.P44: Dynamic of Vacillation

Odium quod amore plane vincitur in amorem transit et amor propterea major est quam si odium non præcessisset.

Hatred which is overcome by plain love moves into love and love meanwhile is greater than if the hatred had not preceded it.

DEMONSTRATIO: Eodem modo procedit ac propositionis 38 hujus. Nam qui rem quam odit sive quam cum tristitia contemplari solebat, amare incipit, eo ipso quod amat, lætatur et huic lætitiæ quam amor involvit (vide ejus definitionem in scholio propositionis 13 hujus) illa etiam accedit quæ ex eo oritur quod conatus amovendi tristitiam quam odium involvit (ut in propositione 37 hujus ostendimus) prorsus juvatur concomitante idea ejus quem odio habuit tanquam causa.

This proceeds in the same way as IIIP38 [The Bigger the Love, the Bigger the Hate]. For whoever is accustomed to contemplating the one whom he hates or one with sadness, begins to love, by the way which one loves, is overjoyed and to this joy which love involves (see its definition in IIIP13 [Conatus to Forget]) that also happens which from this arising which persisting for removing the sadness which involves hatred (as we have shown in IIIP37 [Feedback Loop for Desire]) then is aided accompanied by the idea of that person whom one hated as if the cause.

SCHOLIUM: Quamvis res ita se habeat, nemo tamen conabitur rem aliquam odio habere vel tristitia affici ut majore hac lætitia fruatur hoc est nemo spe damnum recuperandi damnum sibi inferri cupiet nec ægrotare desiderabit spe convalescendi. Nam unusquisque suum esse conservare et tristitiam quantum potest amovere semper conabitur. Quod si contra concipi posset hominem posse cupere aliquem odio habere ut eum postea majore amore prosequatur, tum eundem odio habere semper desiderabit. Nam quo odium majus fuerit, eo amor erit major atque adeo desiderabit semper ut odium magis magisque augeatur et eadem de causa homo magis ac magis ægrotare conabitur ut majore lætitia ex restauranda valetudine postea fruatur atque adeo semper ægrotare conabitur, quod (per propositionem 6 hujus) est absurdum.

So even though it occurs this way, still no one will try to have hatred to something or be affected with sadness so that this greater joy might develop, that is no one by hope for recovering from an evil wishes to deliver an evil to oneself and will not desire to be sick with the hope of convalescence. For each and every one will always try to preserve oneself to be and as much as possible to be able to remove sadness. Because, in contrast, if one is able to conceive that a person is able to desire to hate something so that afterwards that person might follow with a greater love, then that person has always had hatred for the other. For so far as there might be greater hatred, in that way might be greater love and to such a degree will desire always that one might increase more and more hatred and from the same cause a person will try to be more and more ill so that with greater joy after it might produce from restored strength and to such a degree one will always try to be ill, which (by IIIP6 [Persevering in Itself]) is absurd.